Madras is known for perfect rituals about puja and that is how, in the growth of our awareness, even towards God and towards the rituals, we have moved from reality.

As they say the tree of awareness grows downward. So in the West it grew towards materialism, grew towards something that was filthy; went down and down. But as Shri Krishna has said the roots are in your head.

But in the Hindu religion it didn’t go that bad. In other religions it did, but not in Hindu religion, that bad. But what happened in the Hindu religion [is] that it went to the left or to the right. So when it went to the right it went towards the elements, of worshipping of elements. That’s how they started Vedas. Vedas are like srutis, and srutis are made to master the elements, to master the elements.

Now, how do you master the elements? You can ask the breeze to blow in. Now you need some breeze, all right have it. You can do the Sun miracles of every kind. You can get the rain if you want. All these things could have been done through the Vedas. But the first and foremost thing in the Vedas, is that it should be vida. ‘Vida’ is the word, ‘vida’ is the main word. Now vida means bodha.

‘Bodha’ means the experience of the central nervous system. It doesn’t mean that I give you a big lecture or you read some books, you read Vedas by heart, no. It was meaning that you first become the vidas, vidvanaas. Vid means the bodha. That means the awareness must achieve it’s fourth dimension and you should become a person with that fourth dimension, achieving the sensation of the All-Pervading Power on your central nervous system. This was what the Vedas were.

But when you have achieved it, and then you read the Vedas then you can have power on all the elements. So then now, if you read srutis and smritis, it has a meaning.

But to achieve that state first of all, is important. That’s why in Sahaj Yoga we don’t deal with Vedas just now. We have to achieve that state, when by reading those Vedas or by saying those mantras we can achieve that state in which automatically, spontaneously, you can have power on all the elements. But not with desires. It just works out spontaneously. It’s a state, is a state of a personality.

So, this is how it started. Now, even in the Vedas they wanted to go to the essence of everything. It was not nirakara they talked of but the essence of every chakra. To say that they just talked of nirakara is the way you don’t understand at all the Vedas. They didn’t talk of the formless, they talked of the All-pervading Power, which is formless. They talked about that part which is the essence of chakras. But they didn’t want to talk about the Deities, because when you talk about the Deities then people get stuck with it. Like, as I always say that, when you talk about the flowers people get stuck to it and they don’t seek the nectar, they don’t seek the honey. Now, the second part is, if you talk about the honey, also you just talk about the honey: it’s talk and talk.

So you have to become a madhukar, you have to become the bee, to get to that honey, that’s the main point. Unless and until you become the bee you cannot get to the honey whether you talk about honey or about flowers.

So Vedas also became another talk. And after that the horrible thing happened was the Arya Samaj — that’s the worst of all. I mean if you meet any Arya Samaj you feel like jumping in the sea to get rid of him, it’s horrible. He talks, talks, talks, talks through his hat: he doesn’t know what he’s talking, and what he is meaning. So this Arya Samaj business came out of the same Vedas, which is a one side, the Right Side. So we got stuck on to the Right Side: the awareness, the tree of awareness got stuck, the leaves caught, onto the Right Side.

Like in the West they have got it in the grounds, absolutely into the filth, the dirt of Mooladhara, beyond Mooladhara they go. But we too have lost ourselves on to the Right Side, and doing all supraconscious nonsense. At the time of Changdev, that was when Shri Gyaneshwara was there, he was a supraconscious person, and he tried to show some supraconscious miracles to Shri Gyaneshwara. Gyaneshwara and his brothers and sisters were sitting on a wall, and suddenly the whole wall lifted up and took them from one place to another. And this fellow was surprised how on material things, how they are working out. Because they became first of all realised-souls of a very high level. Gyaneshwara was an incarnation. And then they had also their mastery over all the five elements. But that is first you go urdhvagami (ऊर्ध्वगामिन् — upwards), first you achieve your Realisation, you achieve your state of your Realisation, and then you come down in a way that you go to the right and you can go to the left. But first your doings must be built up. This was the thing.

That’s how in our Hindu religion we got stuck upon the Right Side: say mantras, stutis and you are not realised-souls, you are not even vidas! Without Realisation it’s like a charpat panjari, as they call it, it’s just talking, talking, talking, talking. So that is no use.

The second thing was, we got stuck on the left, in the sense, where they talked of the Deities, we started worshipping the Deities. Good, worship the Deities! But you have no right to worship, you have no passage to them, you have no connection with them. How are you worshipping them? In the air somewhere they’re worshipping, like going to Vitthala Mandir in Maharashtra, you see it was all right for Tukarama to worship because they were all realised-souls, but these stupid people nowadays, from the villages, they take some tobacco in the mouth and go on worshipping God, in the sense that they go on saying, “Vitthala, Vitthala, Vitthala!” all like mad going on, till they break their necks. And when they go there, also, the priests there actually break their heads, just like coconuts. And I have met many who have lost their heads completely. They said, “We got it through Vitthala.” Imagine! Oh Vitthala gave them this! Imagine! This is the situation.

So we have to realise that we also, in our seeking, got stuck on to the left-hand side. But much worse in Madras I have seen horrid scenes: like I saw ladies going round the temple and somebody pouring water [over them]. I was so shocked at the cruelty of this kind of a thing. I sat down. I was wondering, who told them this nonsense? God knows!

Then the ritualism was taken over — which was not real rituals because you are not connected — by the brahmins, all over India. Now the [real] brahmins are the ones, who have known the Brahma. You are brahmins because you know the Brahma. But brahmins were not to be considered as brahmins because they are born in a brahmin family. It was not according to your birth but according to your karmas, it’s a fact.

I’ll give you an example: Like, once there was a problem, Shankaracharya, so-called, raised a parliament question, you see, that, “It is written in the Gita that you get your birth prenatal natal or post-natal stuff. In the post-natal condition whatever you are born that is your caste, and so, the brahmins are the only ones allowed in the temples and so as we are born brahmins we are the ones allowed in the temples.” So that time a person came to ask me, how to answer this. I said, “Very simple! You ask them who wrote Gita? Vyasa. Who was Vyasa? Illegitimate child of a fisherwoman. Now, how can he say such a thing? Because he was a brahmin.” It’s true, only the brahmins must be allowed in the temple. But who are the brahmins is the basic problem!

If you are born as a brahmin, you are not a brahmin according to Hindu religion; should not be. You have to know the Brahma. What about Valmiki? He was another fisherman, who became a daku (dacoit). He was a dacoit and this dacoit was really a horrible man, but was corrected by Narada, as you know, the whole story. So, he is the Valmiki! Now, how does Valmiki become a brahmin? So, how is he the one who wrote Ramayana, who was a dacoit, and born of such a low caste. But they will not allow Raidas and Kabirdas to enter the temples, but these horrible, so-called brahmins are sitting there eating the money that is given to God.

So it is necessary for Indian Sahaj Yogis to understand how we have failed. We must know our defects, why we have failed in our pursuit of God, why there are so many temples. You see, many people ask me, “Mother, You say, it’s a yoga bhoomi, it is this, that: then, why are you so poor? Why such a problem in your country?” The reason is we are not yogis, “Yoga kshema vahamyaham.” If you get the yoga, then He gives you kshema. First you get the yoga then the kshema. Without the yoga, there is no kshema. And without the yoga, you are not the brahmin. It’s as simple as that.

Even to interpret Shri Krishna you have to be a realised-soul. You see, what He says, three things He has said, [about] bhakti yoga He says, “Patram pushpam phalam toyam,” all these things, I [will] take from you, I receive them. But when it comes to giving He says a word ‘ananya’ bhakti. ‘Ananya’ means when there is not the other — when this happens. He is a diplomat. He didn’t want to tell you frankly on your face. ‘Ananya’ means when you are a yogi, when there is not the other.

Then He comes to second point — gyan. He said the first thing. Gyan means bodha — bodha marg — that is Sahaj Yog.

Then about karma, Right Side, what does He say? “You do all your work and put it at my lotus feet.” “Karmanye vadhikaraste phaleshu ma kadachan” — impossible situation! You see this is diplomacy! Put absurd conditions, which look sensible, but are absurd. So you go on rubbing with that. There are many who tell me, “Mother, we do, all our jobs and put at the lotus feet of God.” I said, “Really? How do you know that?” Because unless and until you are a realised-soul you feel you are doing it but once you are a realised-soul you say, “It’s going. It’s coming. It’s happening. It’s not happening,” Do you see the point?

Now, because of this what happens [is] that people get into a bhram, into an illusion, that, “We are doing all God’s work and putting at His feet!” You are not! You are not a realised-soul. You have to become a third person. You have [not] to say, “I am giving it.” No! “It’s going. It’s coming.” ‘I’ goes away. “It doesn’t work out.” “It works out.” You never say, “Mother, I can’t work out Sahaj Yoga!” I have not heard anybody saying that. They say, “Mother, it doesn’t work out!” “It works out.” “It’s working.” We start just talking about it all the time, as soon as we become a realised-soul.

There was a lady, who came with me to America and she said, “Mother, please give Realisation to my son. He’s come all the way from Honolulu,” this, that. I said, “You give him.” She said, “I can’t.” I said then, “How can I?” Then you give him a certificate [that] he’s a realised-soul!” “How can I? It’s false!” I said that’s what it is. It has to happen. You cannot give a false certificate that you are a realised-soul. It has to happen. And that is what Sahaj Yoga is absolutely a shuddha vidya (pure knowledge); and a shuddha thing; that, in that, you have to get Realisation and establish yourself the thing.

So by going to the Left Side we got stuck up into the collective subconscious.This side the collective supraconscious, that side the collective subconscious. The people who are now in the West have discovered all about the matter and all that: has come out of this kind of a venture on the right hand side. Because God wanted them to know that know the matter, that’s all: for their convenience, for their comfort, for giving them more time, so that they come to God! But Science moved in a linear way and has produced atom bombs and everything like rakshasas, and now they are waiting for the rakshasas to drop down upon themselves.

On the left-hand side now: this is India. Left hand side is India. We got stuck, we are stucky (sic) people. You see, they lost their roots, you can befool them like anything as far as religion is concerned. They have no roots at all also, because they have gone down so much, or their roots are lost. They have no roots; they are dangling. You can put them into Left or Right. You know, witchcraft is so much common in America. You can put them into witchcraft, you can put it into any craft you want to. You can manage them. Or they can go to the Right Side, they can go to the Left Side you can create Hitlers out of them, you can create anything that you want, because they have become just like bananas now — they have no roots.

So one side, we got stuck with this too much argumentation, too much of discussion, too much of what you call philosophy this that, the intellectuals, so-called, vidvanas, in the Hindu philosophy, are stupid people. Because they have not got their Realisation. And even to such an extent, now they are saying, that Adi Shankaracharya did not write, Adi Shankaracharya did not write the Saundarya Lahari. Intellectuals, you know! They are the great grandfathers of Adi Shankaracharya, so they are saying he did not write it. Because, “How can a Vivekachudamani, the one he wrote, after that whole thing such a treatise of all philosophy, how could he write that you must serve the Mother? How can that be?”

In puja you should sit correctly. Don’t do this! Attention should be towards me.

All right.

So as a result of that, what happened [was] that we got lost into intellectual understanding of our philosophy and for that, as Kabir Das has put it “Padhi, padhi pundita moorakh bhaiy!” (“By reading, the learned have become stupid fools!”) So they have become stupid fools that side. Left side people got stuck into these rituals, so these brahmins became very powerful — so-called brahmins. So much so that in Nasik the brahmins sent me word saying that, “Because you have come from abroad you have to come for your prayashchita to us. Even Gandhiji had to do the prayashchita.” I said, “One day you will have to do prayashchita here!” Such arrogance! And such horrid things they are doing. And [at] Kashi Vishweshwara they have got Romans, Roman soldiers. Actually they came to Maharashtra on the Konkan side — maybe in Goa or some place, Panaji maybe — and from there they went. Adi Shankaracharya must have thought that, in the beginning they were nice people, He must have given Realisation to one or two person. So he appointed all of them, these Konkanasthas, they are Konkanastha (type of ‘brahmin’ in India) into all these places. And within two generations they came in their true colours as Romans. And they are just like cobras, you see, like cobras. And in Kashi Vishweshwara they started using women. They had one big slippery board and when women went there, they used to fall down with ornaments on them. Then they would take out all the ornaments, sell these women as prostitutes. That’s why in Banares you have the maximum number of prostitutes. These brahmins, the way they behaved, in certain places like Ranchordas’ temple, called the Nathdwara, that was called as Haveli. It was a very big case. And the main man there, the haveli man, the chief priest, was supposed to have used the brides on the first night. I know of so many great women, who have been used by him.

All this nonsense started growing in this country like that. So many things, I mean there’s no end to it. Even in Vindhya, Vindhiya Vasini, they did it.

Then out of these at the extreme end, started coming the tantrism. And the tantrikas discovered a thing that — if you can displease the Goddess in any place then that place becomes a vacuum. Because She’s so much there and once She goes away, the vacuum is created. Then use that vacuum for getting all the bhoots there — like Kamakhya Devi. There are twenty-eight places where the goddess’s body fell down, as you know, the Sati, Sati’s body. When She was carried from Daksha, the father, by Shiva it fell down on twenty-eight places. And when it fell down on twenty-eight places there formed a temple: came out of the mother Earth. One of them is Kamakhya Devi. That is, I think, in Assam or Bihar, some border there.

All these temples were used for doing negative things, because they did vyabhichara (व्यभिचार – adultery), all that, in the presence of the goddess. As a result of [that] the Goddess got angry [and] She went away from there. Because supposing you put the filth here, I won’t sit here, will I? That’s how. And then they used that part for mesmerising and this and that, and that’s how the tantrism started. As a result of this tantrism. just after Adi Shankaracharya’s death, the tantrikas just came out just like snakes coming out of the grass. And they spread the tantrism right from Konark (Odisha), all through on that whole I should say the whole patta (property) they took, the whole line from there up to Surat, up to down below, like that. The whole of it, they covered. They could not cross into Maharashtra, thank God, because Maharashtra is, you have to come up and then go into the plateau so they didn’t come. But the whole thing they covered, above the River Narmada, above the River Tapi. And they covered all that area — Madhya Pradesh. All the Rajas, Maharajas, all of them were involved into it. And what they did was to play a trick with the Rajas, Maharajas, because they had Jain people as ministers, or mantris. And the mantris said that we want to build temples. So these Rajas, Maharajas, were all under these tantrikas. So the Raja, Maharajas said, “All right. If you can put these eroticas outside, I am willing to do it.” So they said, “But why do you want to put the eroticas?” They were very clever people these mantrikas. So they said, “No, you can put these things outside because that is life! We must show the life.” And they put a very big competition. They put a very big competition and in that competition they tried to defeat one organisation working here in competition with another. Then [they thought] there should be a defeat. And the one who is defeated was not given a chance to produce. So the artist also got involved into it. But still in the, I should say in the, Madhya Pradesh, and all these places, the artists were still dharmic because they made the all these erotic figures with lanky-panky (thin) bodies, and very funny looking bodies, like sick people. And the Gods and Goddesses are very thick. So you don’t see them (the eroticas), normally you don’t see them, where are they hanging.

And the same architecture was brought in your country, in your side also, in Madras. And in Madras temples what they did was to put all these erotica outside. And they called this as ‘fertility cult’. And on your temples, if you see these small, small figures, they are all those. So how far this negativity has gone to spoil. Say like, if you go to the temple of Tirupati where sakshat it is there. Outside of the temple these brahmins have put up this on the door, if you see. Imagine to put erotics there! Even in Jaggannath Puri, all over, they have put this, and we don’t understand [why]. And the Konark temple, the whole thing was so horrible because the architect himself was a tantrika. There’s no temple, nothing! What he has done is he’s made all these horrible things and put them in the shape of a temple. There’s no temple! And he said that, “On top of this I want to put one very big magnet so that all the ships will be attracted.” So the king agreed to that! And he gave a lot of money and that is how the Konark temple was built.

Now the Nepal temple was built when the artist would not accept this. They said, “See now, this is made out of kaashtha (काष्ठ) — means out of wood — and if the Vishnumaya falls upon it, means the lightning, then it will be all burnt so best thing is to keep Her attention out. Why not we make some erotics so that She doesn’t come? Because She’s a virgin.” So, the poor artists agreed to it and they made those. But when we Indians go to a temple, we never see this. You must have escaped [noticing]. In your temples you must not have seen this. But if you see the foreigners then you will know, where they are, because they have zoom lenses you see. They’ll climb over. I have seen in, in Nepal once when I went there, so I said, “Gregoire where are the erotics? I don’t see anything. Where are the erotics?” So, they said, “Oh! You can’t see the erotics?” I said, “No.” He said, “See those Japanese!” The Japanese has had put up, big, big automatic ladders but ladders but ladders like escalators — huge big things. They brought all these from Japan and put it up and took the photographs. They were taking photographs. Then I saw all the machinery going on. I said, “What’s that?” And zoom lenses, big, big lenses! Nonsense! I mean they brought all the machinery all the way! This is what happened.

Then we had other religions which tried to, sort of, neutralise it, like Jainism. That went into another nonsense. Jainism is another nonsense because at the time of Shri Krishna, Neminath is the one, who opposed Shri Krishna for one thing, because He said He believes in hinsa. Because in Gita when they said, “Krishna has taught ahinsa (non-violence).” I am surprised. He taught hinsa. You know Karna, when his foot was caught up in the wheel, so Arjuna raised his gandiva (bow) on him. So Karna said, “See, you are a veera. I am a veera and how can you kill a nishastra veera? (an unarmed warrior) So then Krishna pointed His finger like this, and He said, “Where was your veerata, where was your bravery, when Draupadi’s laaj (chastity) was taken?” He said, “You kill him, now!” Where did He teach ahinsa I don’t know! It’s stupidity to think that He preached ahinsa. He preached that whosoever is dushta, who is wrong, should be killed by God, and by the people who are following God. Like Arjuna, at the very beginning of it he went into Kaivalya. He said, “Oh, I don’t want to kill anybody! There’s my guru, there’s my brother, these are my sisters,” this, that.

So Shri Krishna said, “What? They are already killed! In the name of dharma you have to kill them!” And here these stupid Jains are looking after the mosquitoes and looking after the bugs! They put some bugs in a hut — that’s good for the brahmins of course — and give some money to the brahmins, and the bugs have to take all the blood, eat the blood of the brahmins, and then they give the money to the brahmin.

But the worst is, now, in Bombay there’s a problem because they take all their filth not in the bathroom or anything but they put it on some hill because the kitanoos must come out, the germs must come out. This is Shwetambaras only but the silliest are the Digambaras — they are the worst of all. I mean, once what happened that Shri Mahavira was meditating. While coming out his cloth got cut, caught up in one kunja. And when his cloth caught up on the kunja, what he did was to cut it out, because he thought how to get out of it. So he cut half of his cloth, and he had a half cloth on his body. But then Shri Krishna went just to take his pariksha (test) and He said, “Now, see, you are an avdhuta, why do you need a cloth upon yourself, I am a nude person you give me something?” So he gave Him that part. Just for a minute because he was a king’s son. He didn’t have to do anything and he went back. He hid himself and he went back and he wore his dress. Now, these people are horrible — like this Mahabali and all that — making all the details about it, it’s horrid people. They are insulting him all the time! But if you see, like William Blake, he has made pictures of human beings, not showing any parts and all that but in a nude way. But when he makes the God or makes anybody [like] Mary or Christ, he covers them; same with Michelangelo.

But I don’t understand these horrible Jains, they want to show Gods, as nude and fight for that. The worst is they are fighting, that’s the good part of it. So much fighting that…I want to tell you my own experience but it was horrid. One day I’ll tell you that [about the] first time when I saw them, they were terrible mess.

All right, so now it has reached such a stage that there is one Parshavnath’s thing was found out somewhere, some old statue, so there was a fight going on in the, is the place where Indra was given Realisation. This place, his chhidra (pierced) was made here that’s why we call it chidendra see this chhidra was being here but actually he’s Shuchendra, he was made Shuchi. This is at the time of Prahlada that this Indra, when the mother was pregnant, she. He wanted to help her. So he brought her to Shandilya muni’s place. Now this Shandilya muni, Shandilya is my family, my gotra my father’s, Shalivahanas gotra, is Shandilya and he brought that one in Shandilya’s ashram. Now the land we have got in Nira is that ashram just imagine sahaja that is the land we have got. And then now it has come out in the newspapers for somebody went and did the research after I purchased the land that this, there was, a meeting between the Nira River and the river some King came all the way here and built that. So imagine, the Shalivahanas knew the Nira is going to come in them, I’m called as Nira in my family, and on that Nira River, we have got this land. And this also with a very mysterious thing because you see, one man had given this land to the government see and this land I wanted, I liked it. He said, ‘The government won’t release it, how can You have this land?’ I said I want to have this land only people didn’t understand why I wanted that land, I insisted Then they said, the government won’t release. But suddenly he got a letter one day saying that government think they’ve taken a surplus land this land is yours. So he sold it to us and that’s how we got it. Now Prahlada was born there. He lived there till five years of age and used to go and play there. Then Shandilya muni told Indra that you leave this lady here because out of her will come out Prahlada. He brings forth the promised Narsimha avtara. So you just don’t worry and you go South. and there he came and he got the Shuchindra here That’s how he got Realisation. Now this Prahlada went there you know what happened then but here about Peshwai time they tried to build a temple of Narsimha and they spent lot of money to fill up the place and they did it but they could not do much about the temple it was half done. Then one fellow about three hundred years back decided to collect some money to build the temple and he built the temple. In his dream came Prahlada and he told him that I have already made the statue of Narsimha on the river Nira, you go and find it on the bank you’ll find. He went there and he saw the statue made out of ordinary sand for so many years it’s there. He picked it up brought it and it’s back there and it is still there full of vibrations, see the vibrations. We have seen it. And in that temple there is on top of the gopuram you see a little dhara (stream) of water coming all the time. We have so many still, so many miracles in this country but we should go deep into it to find out. instead of that like stupid fools we are just running after these so called brahmins. So the depth and the greatness of what should you say, the Indian seers and the rishis and munis was lost like this by these so called mushroom people. Now it is for Sahaja Yogies who have to find out all these things, put them on record and have to boldly tell them that we have had enough of you now let us take over all the temples. Only the brahmins can enter you are the only brahmins I see Where are the brahmins? Like once in Puna they had a program arranged for in a place called Rajwade karyalaya. This Rajwade is a brahmin and Rajwade was told later on that no no no this Mataji is not a brahmin how can you have it here? So these, the boys never told me anything they said all right if you say so we won’t have the program but we’ll have to announce in the newspaper that because She’s not a brahmin that’s why you’re not allowing Her. He said, “No, no that you can’t do. He said, “Then what are you to say? What is the reason?” So they got a fright. They said, “All right, let us have it.” So when I was having it, I don’t know why,I said, Those who think you are brahmins come here in front of me.” Four five of them came, started shaking like this way. I said, “What’s the matter?” They said, “No, we accept You’re Shakti, stop it, stop it.” I said, “But I’m Shakti nobody is shaking.” “No, there are people sitting here, they are also shaking.” I said, “Call them.” I said , “Go and ask, who are they?” They are certified mad from Thane were sent by the district man. These brahmins got a fright of their life. I said, “That’s what you are, you have to go to Thane now, that’s the only place for you.” And our Rajwade was sitting on top there, all sort of caught up by some sort of an arthritis. I said, “Rajwade, come down now.” He ‘I’m also a brahmin, he says from I said, “All right, you come down.” Say, “I can’t, I can’t even walk.” I said, “Get up and walk.” He’s the one who just got up and walked. came down, then he was so good. He started going on a cycle. That time he was sixty five. Everyday he used to go and do work in all the villages, this that I told him, “Stop it now, you shouldn’t over do it also, it’s too much, he won’t stop.” And then he started catching from people this, that, he got sick, again I cured him again, I cured him, so many times it happened. But I think ultimately he lost one foot, one foot he’s lost, little bit. But that’s what it is, so he never listened to me. What I’m trying to tell you is this this is how our great Hindu or we can say, Hindu word I don’t want to use because it has nothing to do with us. This word was given to us by Alexander because he crossed the River Sindh he didn’t, couldn’t say Sindhu, you see, ‘sa’ he could not say, so he called it Hindu. Sindhu Hindu, see And then he came down from there and that’s how we become Indians, you see. So, they don’t know how to pronounce many words, you see, so that’s how they couldn’t call Bombay, Mumbai. so they use to called it Bombay. See, but Mumbai is a very big word it means primordial Mother. She’s the mother of Mumba and Mumba is the mother Amba, is Mumba. And She’s the mother of, who is that? That’s the Mahakali that’s the Primordial Mother. They couldn’t pronounce that word so they called it Bombay. That’s how we’ve got Bombay and all those all words were ruined by them. All right! So this is the situation is. Now today’s first thing we have to know that we are facing a very great crowds of mudhas, who’re stuck up, stuck up there roots are dead and they ‘re stuck up like dead deep root somewhere. So to shake them is not easy, talk to them is not easy, to convince them is not at all easy because they think see they are all wise, Madrasies think they are the wisest. people as far as religion is concerned and I don’t know where to look when they say that. See this is the trouble is. So with that understanding if you face because also, I think, Venugopalan told me, “Mother, I’m sure it won’t happen to the real Tamilians!” (Tamils) I said, “Why?” He said, “They’re no good, they can never get it, because I’m a Tamilian, I know what it is.” So I said, “Cannot happen to Tamilians?” He said, “No, because Murthy is not a Tamilian, Jaykar is not a Tamilian. They cannot be Tamilians!” I said, “Let’s see the Tamilians also.” He just could not think that Tamilians can take to it He said they are so dead into it, they cannot. We have so many now Tamilians also in Delhi but how many come to us, very few. So, Can you open the fan now? You start, who else will start. Can put that also. It’s al right, it won’t go. Not so much you can put it little less you see, little movement. You didn’t feel the hot, till the electricity had not come. Do you notice that? Didn’t feel the hot at all. As soon as the electricity has come you have started feeling hot. I told him, “You don’t worry I’ll throw cold at them, they won’t feel.” None of you felt. As soon as the electricity has come you’re feeling hot. What have you got? What is this? Kammer patta (Waist Belt ornament, worn around the waist). No that green coloured

Yogi: Its a Dawana, S M :Its a Dawana S M: That is not Dawana Dawana and Tulasi ( Herbs) It is Dawana It is Dawana Where is Tulsi ? Tulsi is less

Yogi: Some is not Tulsi. Shri Mataji: Huh Smelling nice

Yogi: Which flowers are these? S M: Its Ok All right! There’s one thing we are missed on this, which I want to tell you about the Vedas now, as I told you In one lecture you can’t cover the whole thing but in short that how they went into the abstraction of the chakras. Some might, might say that they didn’t talk about the chakras, you see, because this is what they are it, it’s not in the Vedas, it should not be anywhere else. I mean supposing in the beginning that was the situation then today this is the situation. Like, when a electricity started nobody knew much about, it they could hardly put a little flickering light, now today we have this, we have that, we don’t refuse this because it was not there so it should not be there You see evolving and it is in aware, our awareness, it is coming. But they will always say, it’s not written in that book. Book and that not into that. First time somebody wrote about Kundalini was actually I should say in a real sense of the word wrote properly was Adi Shankaracharya himself and then our, what you call, Gyaneshwara because that was the time and before that of course Markandeya wrote it, thousands of years back but who considered Markandeya as something, no one listened to him. So if the Vedas become everything they will say then what about your chakras, there’s nothing in the Vedas. So it could be in some other books. Now Bhrigusamhita has written, Bhrigu has written a book called Nadi Granth, in that he has described complete Sahaj Yoga. He said that Kundalini will rise and this will happen. So the knowledge of the Kundalini we had since long but it was kept as a secret and was not discussed by the Sushumna people and they are the ones who formed this Machindernath, Gorakhnath all these people. Most of this work was done in Maharashtra. Most of it was done in Maharashtra and that’s how we have the Sushumna path in the central path of ascent or Realisation was kept as a secret and we can say that there were two, two or one or two flowers one or two flowers on the tree of life but now we have many flowers. That’s how we can tell. Then the essence how they discussed is that see, what they say “bhu” Bhu is the essence of Mooladhara- made from the Prithvi tattwa. Bhurva is the antriksh. Bhurva is the essence by which it was made the Bhurva. was made the antriksha, means all the elements and all that, is Brahmdeva’s job. You call it Brahmdeva or Bhurva is the same, is the shakti of Brahmdeva is Bhurva. So Bhu Bhurva Swaha. The stomach is Swaha The shakti of the stomach is Swaha. Swaha is what to take everything in, burn it, digest it, swaha Then ‘Manaha’ is the essence of the heart chakra is manaha is mana, is the emotions is the mana, is the Parmesh God’s emotions. is in the heart is Jagdamba there. Mana Jana is Shri Krishna, is for the jana. Jana is when Shri Krishna came on this Earth, when He thought of the people. He mixed with the people, He talked to them, He tried to spread and He’s the Virata, so He is a collective, He’s the collective being – so Jana, Tapah, Tapah is Shri Christ because He went into tapaswita. His life was a tapasya, He went into tapa and the last is Satya, at the Sahastrara you know the truth. So all these seven things essence of all the chakras they are describing over here, in the Vedas but these, they will argue, they’ll say the mantra of Gayatri, this, that, what is that ? Gayatri is the essence and that’s the trouble with them is. By saying these mantras they go to the Right Side they are not there on the essence. The whole thing get’s spoilt. Specially in Kashmir, I must say, they suffer from this Gayatri mantra. And the worst thing, that has happened to us now I don’t know about other places but specially in Maharashtra we are two types of horrible brahmins and there are other very good types of brahmins also. But the bad ones I’m telling the ones who, who look after the temples and manage the temples and they think, Oh! we know what is God is, there’s nothing like or we have made this God, God is all this is just a stone, we know how to manage. it’s all Swayambhu and all this nonsense. So they, they are least afraid of God. They do all kinds of things, without being afraid of God because they think there is no God really, it’s just a joke so one thing cancel. Second thing is that the people who are sort of educated out of them, they think it’s dishonest to say, there is God because there is no God, better to say there is no God. Out of them have come out these Samajwadi’s, you see, socialist like Kirloskar, Gorey all these people. They openly say there’s no God openly. So that is how it is. Now,we have to understand that we are real brahmins no doubt, assume your powers. know that you are real brahmins, you are the brahmins. None of these are brahmin because you know the Brahm, this is the Brahm tattwa, you know how to handle it, you know the vibration. Chaitanya is the Brahm. Of course you are different than them so they are not allowed to enter into any temple, as you are. One day will come when that will happen you’ll see that. we have to change the whole system upside down, otherwise things won’t work out. The whole system has to be changed but still, because this a yoga bhoomi still, you can find the truth in this Mother Earth. Saints and saints have born. They have talked about all these things, so there is no chance of abusing anything much, cannot go to Mooladhara of that action that we understand. At least that wisdom we have we, we won’t go that side that’s the worst of all. Mother: For washing my feet, you do this,

remove it from underneath Now call Madras yogis to wash the feet, Keep water here and recite Ganesha Stotra. Now do this, the one who in going to recite Mantras, will not do that thing, You come here, you understand everything. You recite the Mantra, you recite the Mantra

and you can recite there You bring the water. You are catching badly, You can get somebody else. Dani you come here. All are from Madras or else where? Yes, you come here. You just move there. feeling of a very strong catch,feeling hot vibrations? You see! It’s very hot, Pick up God bless you! No Pour the water. Now recite. Now this is what it is washing my feet with the Ganesha stotram start this. Those who have not washed my feet raise their hands Yogis: Those who have not washed Mother’s feet, those who have not washed previously Two persons You are still moving with the ladle [Marathi] What you have All right! Like that on the right

Yogi: in our collective, whom to come to Madras Is that, that’s great. [Tamil] I am from Tanjawar, S M: Oh Tanjawar. Mother, Hands like this while you are saying it. No, no you should say it. Keep it on the, on your lap, now say it you’re saying very well. Y: but I know by heart there may be some, Shri Mataji: Yes, all right.

Yogi: I shall bring it. It’s coming from your heart. just you opened out. Don’t you think so, did you say so well before?

Yogi: I have not heard, he is one of the first Sahaj Yogis.

Yogies: I have not heard him like this. sm: Tremendous! You fully opened out completely. The whole thing is, you see, like Shri Mataji: you see, you get that it’s tremendous! This is, but I know one thing the South Indians come up to Sahaj Yoga with last everybody else

Yogi: my father has been a Vedic Pandit. Ah.. that’s what shows but the thing speaking, you see, that, all that … inheritance. just, just coming now just in my presence tremendous!

Yogi: Actually he

Yogi: corrected his way of saying our Mother’s mantras. Now who else there, come here. How are you? Are you all right?

Yogi: Can you perform Warren you have got hundred and eight names, give He has got, he has got, hello

Yogi: Is it in English or ?

Yogi: English, I have

Yogi: Come in to be.

Yogi: English working You have to tell the first name You say the Name and they will tell the English

Yogi:Yes, Namoh namah The English meanings You take the name which tells the English meaning is there, all right, and then you say the mantra. Surya or Surya

Yogi: I’ll repeat the name

Yogi: you tell the meaning, then I’ll repeat the mantra.

Yogi: Now, we are reciting,

Yogi: the hundred and eight names of our Holiness Mataji,

Yogi: First, I’ll repeat the name

Yogi: then, our friend will

Yogi: repeat the meaning, say, what it means then

Yogi: all of us will repeat the mantra.

Yogi: I can hold, Mataji, First it will be verify, It’s now to be verified, you can verify them in my character

Yogi: All the names of Mother, One thousand names

Yogi: out of that we have selected only hundred and eight

Yogi: now, you can verify them

Yogi: in the characters There are three thousand names but these you can verify.

Yogi: We’ll say the three mantras first

Yogies: Om Twameva sakshat

Yogies: Shri Nirmala Devyaee namoh namah.

Yogies:Om Twameva sakshat

Yogies: Shri Nirmala Devyaee namoh namah

Yogies: Om Twameva sakshat

Yogies: Shri Nirmala Devyaee namoh namah

Yogi: Shri Mata

Yogi: You read, yes.

Yogi: Sacred Mother

Yogi: She not only gives every good thing that a loving Mother gives to her child

Yogi: but also the highest knowledge

Yogi: Bramha Vidya

Yogi: the knowledge of Divine vibrations to Her devotees

Yogi: Now we’ll say the mantra

Yogi: Om Shri Mata

Yogi: Om we’ll say Om sakshat Shri Mata namoh namah like that

Yogies: Om sakshat Shri Mata namoh namah

Yogi: Shri Maharagni

Yogi: The great Empress

Yogies: Om Shri Maharagni namoh namah

Yogies: Om Twameva sakshat Shri Maharagni namoh namah.

Yogi: The great Empress

Yogi: Shri Devkarya samudyata

Yogi: Emerges for a Divine purpose

Yogi: She appears in Her great splendour

Yogi: when all the Divine forces are helpless

Yogi: and unable to eradicate wickedness.

Yogies: Om Twameva sakshat

Yogies: Shri Devkarya samuddyata namoh namah.

Yogi: Then Shri Akula

Yogi: One who is beyond kula,

Yogi: that is measurable dimensionary

Yogi: dimensionality that is, who resides

Yogi: in the head in Sahastrara.

Yogies: Om Twameva sakshat

Yogies: Shri Akula namoh namah.

Yogi: Shri Vishnugranthi vibhedini

Yogi: Meaning She cuts the knot of maya that is illusion of Shri Vishnu

Yogi: then the devotees perceives the

Yogi: unreality of his individuality as body

Yogi: mind present incarnation.

Yogi: He looses the consciousness of

Yogi: of the limited I ness.

Yogies: Om Twameva sakshat

Yogies: Shri Vishnugranthi vibhedini namoh namah.

Yogi: Shri Bhavani. Meaning

Yogi: Queen of Bhava, that is, Shiva

Yogi: Giver of life to the whole Universe.

Yogi: Om Twameva sakshat Shri Bhavani namoh namah.

Yogi: Shri Bhaktipriya Fond of devotees

Yogies: Om Twameva sakshat

Yogies: Shri Bhaktipriya namoh namah.

Yogi: Shri Bhaktigamya.

Yogi: Meaning – She is realised by devotion.

Yogies: Om Twameva sakshat

Yogies: Shri Bhaktigamya namoh namah.

Yogi: Shri Samardayani.

Yogi: No, Sharmdayini.

Yogi: Sharmdayani, yes Sharmdayini, giver of

Yogi: happiness that is, including

Yogi: Divine bliss.

Yogies: Om Twameva sakshat

Yogies: Shri Sharmdayini namoh namah.

Yogi: Shri Niradhara.

Yogi: Unsupported, She is the support of the universe.

Yogi: She is pure consciousness

Yogi: unformulated,

Yogi: undifferentiated.

Yogies: Om Twameva sakshat Shri

Yogi: Niradhara namoh namah.

Yogi: Niranjana. admitation of consciousness only being forth, that we are not connected with each other See, but the One which is not (unclear) swartha. In everyone That’s the one which’s the collective consciousness. The Goddess they are describing here, the source of

Yogi: Shri Niranjana.

Yogi: Unattained by any limitations

Yogi: whatsoever.

Yogies: Om Twameva sakshat

Yogies: Shri Niranjana namoh namah.

Yogi: Shri Nirlepa. Untouched by

Yogi: various karmas and dual dualism

Yogi: Om Twameva sakshat

Yogi: Shri Nirlepa namoh namah.

Yogi: That way, anh right, Shri Nirmala

Yogi: Meaning Pure

Yogies: Om Twameva sakshat

Yogies: Shri Nirmala namoh namah.

Yogi: Shri Nishkalanka

Yogi: Faultless

Yogi: brilliance, Faultless brilliance.

Yogies: Om Twameva sakshat Shri

Yogies: Nishkalanka namoh namah.

Yogi: Spotless You correct it,

Yogi: Yes, spotless

Yogi: Shri Nitya

Yogi: Shri Nitya Nitya meaning Eternal.

Yogies: Om Twameva sakshat

Yogies: Shri Nitya namoh namah.

Yogi: Shri Nirakara

Yogi: She is formless

Yogies: Om Twameva sakshat

Yogies: Shri Nirakara namoh namah.

Yogi: Shri Nirakula

Yogi: Meaning – unruffled

Yogies: Om Twameva sakshat

Yogies: Shri Nirakula namoh namah.

Yogi: Shri Nirguna

Yogi: Attributeless beyond the three gunas

Yogi: and the three nadis

Yogi: Ida, Pingala and Sushumna.

Yogi: She is consciousness

Yogi: devoid of the qualities

Yogi: and attributes of the mind.

Yogies: Om Twameva sakshat

Yogies: Shri Nirguna namoh namah.

Yogi: Shri Nishkala

Yogi: Indivisible that is complete.

Yogies: Om Twameva sakshat Shri Nishkala namoh namah.

Yogi: Shri Nishkama

Yogi: Nothing to desire having everything.

Yogies: Om Twameva sakshat Shri Nishkama namoh namah.

Yogi: Shri Nirpapplawa.

Yogi: Nirupapplawa.

Yogi: Nirupapplawa Indestructible.

Yogies: Om Twameva sakshat

Yogies: Shri Nirupapplawa namoh namah.

Yogi: Shri Nityamukta.

Yogi: Shri Nityamukta

Yogi: Ever free and Her devotees are ever free.

Yogies: Om Twameva sakshat

Yogies: Shri Nityamukta namoh namah.

Yogi: Nirvikara

Yogi: She is changeless

Yogi: but is the unchanging basis of all changes.

Yogies: Om Twameva sakshat Shri Nirvikara namoh namah.

Yogi: Shri Nirashreya, She has no basis as She is everything.

Yogies: Om Twameva sakshat Shri Nirashreya namoh namah.

Yogi: Shri Nirantara.

Yogi: Undifferentiated

Yogies: Om Twameva sakshat Shri Nirantara namoh namah.

Yogi: Shri Nishkarana.

Yogi: That is, Causeless, that is cause of all causes.

Yogies: Om Twameva sakshat

Yogies: Shri Nishkarana namoh namah.

Yogi: Shri Nirupadhi.

Yogi: That is alone, without Maya

Yogi: the basis of plurality.

Yogies: Om Twameva sakshat Shri Nirupadhi namoh namah.

Yogi: Nireeshwara Supreme

Yogies: Om Twameva sakshat Shri Nireeshwara namoh namah.

Yogi: Shri Niraga, unattached

Yogies: Om Twameva sakshat Shri Niraga namoh namah.

Yogi: Nirmada, prideless

Yogies: Om Twameva sakshat Shri Nirmada namoh namah.

Yogi: Shri Nishchinta without any anxiety.

Yogies: Om Twameva sakshat Shri Nishchinta namoh namah.

Yogi: Shri Nirahankara

Yogi: Meaning without ego.

Yogies: Om Twameva sakshat Shri Nirahankara namoh namah.

Yogi: Shri Nirmoha

Yogi: Without any illusion, such as,

Yogi: Mistaking unreal for the real.

Yogies: Om Twameva sakshat Shri Nirmoha namoh namah.

Yogi: Shri Nirmama

Yogi: Without selfishness.

Yogies: Om Twameva sakshat Shri Nirmama namoh namah.

Yogi: Shri Nirpapa

Yogi: Papam is ignorance or avidya She is devoid of that avidya.

Yogies: Om Twameva sakshat Shri Nirpapa namoh namah.

Yogi: Nihsanshaya

Yogi: That is having no doubts.

Yogies: Om Twameva sakshat Shri Nihsanshaya namoh namah.

Yogi: Shri Nirbhava

Yogi: She is unborn.

Yogies: Om Twameva sakshat Shri Nirbhava namoh namah.

Yogi: Shri Nirvikalpa

Yogi: Meaning She has no mental activities.

Yogies: Om Twameva sakshatm Shri Nirvikalpa namoh namah.

Yogi: Shri Nirbadha untroubled

Yogies: Om Twameva sakshat Shri Nirabadha namoh namah.

Yogi: Shri Nirnasha

Yogi: She is deathless

Yogies: Om Twameva sakshat Shri Nirnasha namoh namah.

Yogi: Nishchakriya

Yogi: Nishkriya beyond all actions.

Yogi: not involved in any action.

Yogies: Om Twameva sakshat Shri Nishkriya namoh namah.

Yogi: Shri Nishparigraha

Yogi: Takes nothing since She needs nothing.

Yogi: as She is the poorna kama

Yogi: or has everything. Devotees alone become

Yogi: Nishparigraha.

Yogies: Om Twameva sakshat Shri Nishparigraha namoh namah.

Yogi: Shri Nistula

Yogi: Unequalled.

Yogies: Om Twameva sakshat Shri Nistula namoh namah.

Yogi: No, Neelchikura.

Yogi: Neela? Neelachikura

Yogi: Dark hair, She is dark hair.

Yogies: Om Twameva sakshat Shri Neelchikura namoh namah.

Yogi: Nirapaya, Nirapaya.

Yogi: That is beyond dangers. Apaya.

Yogies: Om Twameva sakshat Shri Nirapaya namoh namah.

Yogi: Nirattaya, Mother: Nirattaya.

Yogi: Impossible to cross or transgress.

Yogies: Om Twameva sakshat Shri Nirattaya namoh namah.

Yogi: Sukhaprada, Sukhprada, that is,

Yogi: Confers happiness or bliss

Yogi: or moksha which is the bliss of liberation.

Yogies: Om Twameva sakshat Shri Sukhprada namoh namah.

Yogi: Shri Sandrakaruna.

Yogi: Intensely compassionate to Her devotees.

Yogies: Om Twameva sakshat Shri Sandrakaruna namoh namah.

Yogi: Shri Mahadevi.

Yogi: She is the greatest of Goddesses

Yogi: infinite

Yogies: Om Twameva sakshat Shri Mahadevi namoh namah.

Yogi: Shri Mahapujya, Worshipped by the highest

Yogi: that is the Trimurtis, Brahma, Vishnu, Maheshwara.

Yogies: Om Twameva sakshat Shri Mahapujya namoh namah.

Yogi: Mahapataknashni

Yogi: Mahapataknashni

Yogi: Destroys the greatest of the sins

Yogies: Om Twameva sakshat

Yogies: Shri Mahapataknashni namoh namah.

Yogi: Shri Mahashakti

Yogi: She is the greatest power

Yogies: Om Twameva sakshat

Yogies: Shri Mahashakti namoh namah.

Yogi: Shri Mahamaya

Yogi: She is the Supreme creator of illusion

Yogi: and confusion even to the greatest of Gods.

Yogies: Om Twameva sakshat Shri Mahamaya namoh namah.

Yogi: Shri Maharathi.

Yogi: She is the greatest bliss

Yogi: that is, beyond all sense pleasures.

Yogies: Om Twameva sakshat

Yogies: Shri Maharathi namoh namah.

Yogi: Shri Vishwakripa

Yogi: Vishwaroopa

Yogi: Vishwaroopa

Yogi: They will say that, taken Enlish like Marathi

– Ha, ha, ha.

Yogi: She is the universe

Yogi: is Her form and also the individual self

Yogi: Vishwa in the wakeful state

Yogi: which is Her form.

Yogies: Om Twameva sakshat

Yogies: Shri Vishwaroopa namoh namah.

Yogi: Shri Padmasana

Yogi: She is seated in the lotuses

Yogi: that is, the chakras.

Yogies: Om Twameva sakshat Shri Padmasana namoh namah.

Yogi: Shri Bhagwati

Yogi: She is the matrix of the universe

Yogi: worshipped by all including Gods.

Yogies: Om Twameva sakshat Shri Bhagwati namoh namah.

Yogi: Shri Rakshankari

Yogi: Rakshakari

Yogi: She is saviour.

Yogies: Om Twameva sakshat Shri Rakshakari namoh namah.

Yogi: Shri Rakshasagni

Yogi: She is slayer of evil forces

Yogi: who are rakshasas, that is, demons.

Yogies: Om Twameva sakshat Shri Rakshasagni namoh namah.

Yogi: Shri Parmeshwari

Yogi: She is the ultimate ruler.

Yogies: Om Twameva sakshat hri Parmeshwari namoh namah.

Yogi: Shri Nityayauvana.

Yogi: She is ever young untouched by time as it is Her creation.

Yogies: Om Twameva sakshat Shri Nityayauvana namoh namah.

Yogi: Shri Punyalabhya She is attained by the

Yogi: meritorious or righteous.

Yogi: She is worshipped as a result of

Yogi: good actions in previous births.

Yogies: Om Twameva sakshat Shri Punyalabhya namoh namah.

Yogi: Shri Achintyarupa

Yogi: Inaccessible to thought since mind

Yogi: the instrument of thought is Her creation.

Yogies: Om Twameva sakshat Shri Achintyarupa namoh namah.

Yogi: Shri Parashakti, She is the ultimate power

Yogi: the energy manifeste in every particle

Yogi: as well as the Primordial vibration

Yogi: that is, Shiva.

Yogies: Om Twameva sakshat Shri Parashakti namoh namah.

Yogi: Gurumurti

Yogi: She is of the form of guru Every guru is the Goddess Herself.

Yogies: Om Twameva sakshat Gurumurtii namoh namah.

Yogi: Shri Adishakti

Yogi: She is primal power

Yogi: being the first cause.

Yogies: Om Twameva sakshat Shri Adishakti namoh namah.

Yogi: Shri Yogada

Yogi: One who gives yoga or union of the individual soul,

Yogi: jivatma, with Parmatma, the cosmic spirit.

Yogies: Om Twameva sakshat Shri Yogda namoh namah.

Yogi: Shri Ekakini

Yogi: She is alone

Yogi: the unitary basis of the plurality of the universe.

Yogies: Om Twameva sakshat Shri Ekakini namoh namah.

Yogi: Shri Sukharagya

Yogi: She can be worshipped comfortably by antaryoga,

Yogi: Inner yoga without putting the body to great strain.

Yogies: Om Twameva sakshat Shri Sukharagya namoh namah.

Yogi: Shri Shobhnasulbhatgati

Yogi: Shobhnasulbhagatih,

Yogi: Shobhanasulbhagatih

Yogi: The easiest path of self-realisation

Yogies: Om Twameva sakshat

Yogies: Shri Shobhanasulbhagatiha namoh namah.

Yogi: Shri Satchitanand Rupini

Yogi: She is satya is absolute truth,

Yogi: chitta is the consciousness

Yogi: ananda that is the bliss

Yogi: these are the three components of Ultimate

Yogi: They are therefore Her forms.

Yogies: Om Twameva sakshat

Yogies: Shri Satchitanandrupini namoh namah.

Yogi: Shri Lajja

Yogi: She is bashful modesty.

Yogi: Om She, no, She resigns in all beings as modest chastity.

Yogies: Om Twameva sakshat Shri Lajja namoh namah.

Yogi: Shri Shubhankari, Shubhkari

Yogi: Not Shubhankari Shubhkari yes.

Yogi: She is the beneficient

Yogi: the greatest good is the Realisation of the Ultimate

Yogi: and the grant and She grants

Yogi: that to the devotees.

Yogies: Om Twameva sakshat Shri Shubhkari namoh namah.

Yogi: Shri Chandika, She is angry with evil forces.

Yogies: Om Twameva sakshat Shri Chandika namoh namah.

Yogi: Shri Trigunatmika

Yogi: When She becomes the creation

Yogi: She assumes the form of three gunas.

Yogi: mode, moods

Yogi: Satvaguna, rajoguna, tamoguna,

Yogi: which correspond in the human body

Yogi: to the three channels

Yogi: of the autonomic nervous system.

Yogies: Om Twameva sakshat Shri Trigunatmika namoh namah.

Yogi: Shri Mahti

Yogi: She is the great immeasurable,

Yogi: Supreme object of attention and worship.

Yogies: Om Twameva sakshat Shri Mahti namoh namah.

Yogi: Shri Pranarupini, She is the form of the Divine breath of life.

Yogies: Om Twameva sakshat Shri Pranarupini namoh namah.

Yogi: Shri Paramanu,

Yogi: She is the Ultimate atom

Yogi: too minute to be comrehended.

Yogies: Om Twameva sakshat Shri Paramanu namoh namah.

Yogi: Shri Pasahantri, Pashantri Pashantri

Yogi: She is One who destroys pasha or bonds and gives liberation or Moksha.

Yogies: Om Twameva sakshat Shri

Yogies: Shri Pashantri namoh namah.

Yogi: Shri Veermata

Yogi: She is Veera, means,

Yogi: Devotees who are competent and who can lead the

Yogi: battle against the evil forces

Yogi: She is their Mother.

Yogi: Shri Ganesh is also called Veera.

Yogies: Om Twameva sakshat Shri Veermata namoh namah.

Yogi: Shri Gambhira She is

Yogi: bottomless depth.

Yogi: In the Scriptures

Yogi: the Great Mother is visualised

Yogi: as great and bottomless lake of consciousness

Yogi: uncomprehended by space and time.

Yogies: Om Twameva sakshat Shri Gambhira namoh namah.

Yogi: Shri Garvita, She is proud as the Creatrix of the universe.

Yogies: Om Twameva sakshat Shri Garvita namoh namah.

Yogi: Shri Shippraprasadini

Yogi: Eh.. I shall, I shall.

Yogi: Shippraprasadini. Yog who showers Grace on Her devotees very quickly

Yogies: Om Twameva sakshat Shri Shippra

Yogies: Prasadini namoh namah.

Yogi: Shri Sudhashruti Shuddhshruti

Yogi: Shuddh Shuddhshruti

Yogi: She is ambrosial stream of or flow of Bliss resulting

Yogi: from meditation on the Great Goddess

Yogi: in the Sahastrara.

Yogies: Om Twameva sakshat

Yogies: Shri Shuddhshruti namoh namah.

Yogi: Shri Dharmadhara, Dharmadhara Yogi She is Dharma is the code of right conduct

Yogi: handed down by tradition

Yogi: in each age.

Yogi: She is the support of right conduct.

Yogies: Om Twameva sakshat Shri Dharmadhara namoh namah.

Yogi: Shri Vishwagrasa

Yogi: Devours the universe at the time of Pralaya

Yogi: the Ultimate dissolution.

Yogies: Om Twameva sakshat Shri Vishwagrasa namoh namah.

Yogi: Shri Swastha,

Yogi: Shiva means self, sha astha established

Yogi: She is established in Herself.

Shri Swabhav Madhura.

Yogi: She is natural sweetness that is Ananda. She resides in the heart of her devotees as bliss.

Yogi: Om Twamev Sakshaat Shri Swabhav Madhura Namo Namah

Yogi: Shri Dhir Samerchita.

Yogi: Worshipped by the wise

Yogi: and the brave meaning She cannot be worshipped by the cowardly and the stupid Om Twameva Shakshat Shri Dhirsamerchita Namo Namah

Yogi: Shri Verda, She is given the boons to the Trimurties. Om Twameva Sakshat Shri Verda Namo Namah.

Yogi: Shri Vilasini. She is the humour and the Universe is for Her pleasure. Or She bless the pleasure either opens or closes the way the self Realisations. Om twamava Sakshat Shri Vilasini Namo Namah.

Yogi: Now we will say the International Mantras Om Twamev Sakshaat Shri Nirmala Devyey Namo Namah.

Our aim

is to preserve and share the teachings of Shri Mataji.

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